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at (or forbearance) to that man would do it without any other grace or help from God (which fuppofeth that mans will in the Nature of it, hath fuch a vital, free, felf-determining power, that (fometimes at leaft) it can at, or not act, when fuch bare power is given to it) and fometimes doth, and foretimes doth nors But the word neceffary] is more proper than [fficient: The fatter being applicable to feveral degrees; but [nec fary] fignifieth that degree, without which the Aut cannot be performed has 2014

That there is such a thing, is evident în Adams cafe, who had that grace which was necessary to his forbearing the first fin Corelle farewell all Religions) And there are few men will deny but that all men babeftill fuch a degree of help for many duties which they do not perform ; and against many fins which they do not forbear; (as to forbear an bath, or å lye, ara cup of drink, to go to Church when they go to an Alehoufe, &e) Such a thing therefore there is, and fuch a power mans will hath to do or nor do, when fuch a degree only of help is given.

Therefore we have reafon enough to fuppofe 1. That fuch a degree of the Spirits help is given under the bare Teachings of the Creature, or to them that have no outward light but natural revelation, as is weery to the forefaid ends and ufes of that Light or Means, that is, to convince man that there is a God, and what he wr, as aforefaid, and that we are his fubject's and beneficiaries, and owe him our chifeft love and fervice, and to convince them of the need of fome further fupernatural revelation. Not that every one hath this meature of spiritual help for fome by abufing the help which they have, to learn the Alphabet of Nature, or to practite it, do forfeit that help which should bring them into Natures higher forms. “But fo much as I have mentioned of the help of the Spirit is given to those that do not grofly forfeit it by abufe, among the Pagans of the world: And fo much multitudes have attained.

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2. And so much of the Spirit was given ordinarily to the Jews, as was fufficient to have enabled them to believe in the Meffiah to come, as aforefaid; if they did not wilfully reject *this help.

3. And fo much feemeth to be given to many that hear C662

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the Gospel, and never believe it, or that believe it not with a juftifying Faith, is as fufficient to have made them true Believers, as Adams was to have kept bim from bie fall. For feeing it is certain that such a fufficient uneffectual grace thera is, we have no reason to conceit that God doth any more defert his own means now, than he did then's or that he maketh Believing a more impoffible condition of Juftification under the Gofpel, to them that are in the neerest capacity of it (before effe&tual grace) than he made perfect obedience to be to Adam, The objections against this are to be answered in due place, and are already anfwered by the Dominicans at large.

4. The outward means of grace under Chrift are all one frame, and must be used in barmony as followeth.

1. The Witnefs and Preaching of Chrift and his Apoftles, was the first and chief part; together with their fettling the Churches, and recording fo much as is to be our ftanding Rule in the holy Scriptures, which are now to us the chief part of this means.

2. Next to the Scriptures, the Paftoral Office and Gifts, to preferve them, and teach them to us, is the next principal part of this frame of means. In which I comprehend all their office [Preaching for converfion, baptizing, preaching for confirmation and edification of the faithful, praying and praifing God before the Church, adminiftring the body and blood of Chrift in the Sacrament of communion and watching over all the flock, by perfonal inftruction, admonition, reproofs, enfures and abfolutions.

3. The next part (conjunct with this) is the communion of the faithful in the Churches.

4. The next is our holy fociety in Chriftian families, and family-infiructions, worthip and juft difcipline.

5. The next is our fecret duties between God and us alone: As 1. Reading, 2. Meditation, and self examination, Prayer and thanksgiving, and praife to God.

6. The next part is our improvement of godly mens intimate friendship, who may inftru&t, and warn, and reprove and comfort us.

7. The next is the daily courfe of profpering Providences and Mercies, which exprefs Gods Love, and call up ours;

(as provifions, procections, preservations, deliverances, &c.) 8. The next is Gods caftigations (by what hand or means foever) which are to make us partakers of bie bolineß, Hob.

1-2, 9, 10, 19

9. The next is the examples of others. Their graces and duties: 2. Their faults and falls 3 Theirmercies : And Their fufferings and corrections, 1 Cor, 10, 110, BIAYA

10. And lastly, Our own confiant watchfulness against temptations,and stirring up Gods graces in our felves, These are the frame of the means of Grace, and of our receiving duties.

2. The next in order to be confidered, is the whole frame of our returning duties, in which we day our the talents which we receive, which dye in the order following. ⠀

1. That we do what good we can to our own fouls: that we firft pluck the beam out of our own eyes, and fet that motion on work at home, which muft go further: Therefore all the foregoing means were primarily for this felt, (though not chiefly and ultimately for this end.)

2. Next we must do good according to our power to our meer Relations.

13. And next to our whole Families, and more remote Relations.

4 And next, them to our Neighbours, orliba bas Monat 5 And next to Strangersinumbs darudo vih prated boð 6. And lastly, To Enem es, of our felves and Chrift.

7. But our greatest duties must be for publick Societies, viz. 1. For the Common-wealth (both Governours and People;) 2. And for the Churchy

8. And the next part (in intention and dignity) must be for the whole world (whose good by, prayer and all juft means we must endeavour.)

9. And the next for the honour of Jefus Chriß our Mediatour.

10. And the highest-ultimate temination of our returning duties, is the pure Deity alone pn 2 Lange t

For the further opening to you the Order of Chriftian Practice, take these following Notes or Rules,

Though

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1. Though receiving dutics (fuch as hearing,reading.praying, faith, &c.). go first in order of nature and time, before expending, or returning duties, fo that the motion is truly circular yet we muft not tay till we have received more, before we make returns to God of that which we have already But every degree of received grace, must presently work ytowards God our end and as there is no intermiffion between my moving of my hand and pen, and its writing upon this paper; fo must there be no intermiflion between Gods beams of Love and Mercy to us, and our reflexions of Love and Duty unto him. Even as the veins and arteries in the body lys much! together, and one doth often empty it felf into the other, forb circulation, and not stay till the whole maß hath run through✅ all the veffels of one fort (veins or arteries) before any pali into the other. muh un

2. The internal returns of Love are much quicker than the return of outward fraits The Love of God hed or dreamed forth upon the foul, doth presently warm it to a return of Love: But it may be fome time before that Love appear in any notable useful benefits to the world, or in any thing that much glorifieth God and our Profeffion. Even as the heat of the Sun upon the earth of trees, is suddenly reflected; but doth not fo fuddenly bring forth herbs, and buds, and bloffoms, and ripe fruits.

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3. All truly good works must have one conftant Order of intention (which is before opened; God must be first intended, then Chrift, then the univerfal Church in Heaven and Earth, &c.) But in the order of operation and execution, there may be a great difference among our duties: As God appointeth us to lay out fome one way, and fome another. Yet ordinarily, as the emitted beams begin from God, and dart themfelves on the foul of man; fo the reflected beams begin upon, or from our bearts, and pass toward God (though first beloved and intended) by several receptacles, before they bring us to the perfect fruition of him..

4. Therefore the order of Loving (or complacency) and the order of doing good (or Benevolence) is not the fame. We must Love the univerfal Chureb better than our felver? Bụt we canmot do them fincers fervice, before we do good to our felves.

And

And our necrest Relations must be preferred in acts of Beneficence before many whom we muft love more.

5. When two goods come together (either to be Received or to be Done) the greater is ever to be preferred; and the chufing or using of the leffer at that time, is to be taken for a fin. I lately read a denyal of this, in a fuperficial fatyre; but the thing it self, if rightly underflood, is past all doubt with a rasional man. For 1. Elfe good is not to be chofen and done as good, if the best be not to be preferred. a. Elfe almost all wicked omiffions might be excused: I may be excused for not giving a poor man a thing (whatever his neceffi y be). because I give him a farthing: No doubt but Dives, Lake 16. did good at fuch a rate as this at leaf: and elfe a man might be excufed from faving a drowning man, if he fave his horfe that while, &c. A quatenus at fummum valer confequentia, in the cafe of defiring and doing good. But then mark the following explicationspeet 561 dow

6. That is not alwaics to be accounted the greatest good, which is fo only in regard of the matter fimply confidered: But that is the greatest good, which is to confideratis confiderandis, all things confidered and fet together

7. When God doth peremptorilybrye me to one certain dury, without any difpenfation or liberty of choice, that duty) at that time is a greater good and duty, than thany others which may be greater in their time and place. A duty materially leffer, is formally (and by accident materialy) greater in its proper feafon. Reaping, and baking, and cating, are betterthan plowing, and weeding the Corn; as they are neever to the end: But plowing, and weeding are better in their feafon. To make pins or points, is not materially lo good a work as to pray: But in its feafon (as then done) it is better: And he that is of this trade, may not be praying when he fhould be about his trade Not that he is to prefer the matter of it, before praying: But praying is to keep its time, and may be a fin when it is out of time. He that would come at midnight to difturb his reft, to prefent his fervice to his. Lord or King, would have little thanks for fuch unseasonable fervice.

8. He that is reftrained by a lower calling or any true reftraining